al-NābulusīʿAbd al-Ghanī al-Nābulusī (d. 1143/1731)
Kashf al-sirr al-ghāmiḍ fī sharḥ Dīwān Ibn al-Fāriḍ (his notes, marked (ن))
On the whole passage · 2 of 2
al-Būrīnī
أى قال من لم يعرف حقيقة المدام وظن القدم انها انما يستر بالفدام وبالغ فى مقاله ولم يدر من شرابى حقيقة حاله شربت لاثم قاصد ا للمبالغة فى الحكم عليها بحقيقة الاثم فقلت له ارتدع عن مقالك وارجع عن قيلك وقالك فانى ما شربت الاثم ولا تعاطيت محرما لانها خمرة القوم التى قبل ان فى تركها اللوم والافطار عليها هو الصوم وكلا هنا ح رف ردع وزجر أى ارتدع أيها القائل عن دعواك فانى شربت مدامة فى تركها الملامة وفى شربها الكرامة فى الدنيا وفى يوم القيامة والتى عبارة عن الخمرة التى تقصدها الشيخ وأمثاله
That is, the one who did not know the reality of the wine, and thought of the ancient [wine] that it is only stoppered with the fidām (cloth over the jar's mouth), said, exaggerating in his statement and not knowing the reality of my state from my drinking: “You have drunk sin (ithm),” intending exaggeration in judging it to be the very reality of sin. So I said to him: Desist from your statement and turn back from your idle talk, for I have not drunk sin nor taken anything forbidden. It is the wine of the Folk, of which it has been said that in abandoning it there is blame, and breaking the fast on it is [itself] fasting. Kallā here is a particle of deterrence and rebuke; that is, desist, O speaker, from your claim, for I have drunk a wine in the abandoning of which there is blame, and in the drinking of which there is honor in this world and on the Day of Resurrection. Allatī stands for the wine that the Shaykh and those like him intend.
al-Nābulusī
قالوا شربت الائم أى الخمرة المعتصرة من العنب المحرمة شرعا وذلك لانهم يرونه غائبا لا يدرا" ما يدرك كونه من أمور الدنيا وأحوالها لاستغراق بصيرته فى مشاهدة حضرة ربه وتمتعه بلذائذ تجليات الوجود الحق وزيادة قربه وليس عندهم ما يقتضى ذلك الاستغراق غير الامور المحرمة كالخمر والحشيشة ونحو ذلك اه
They said: “You have drunk sin,” that is, wine pressed from grapes, legally forbidden. That is because they see him absent, not knowing […] what is perceived of the affairs of this world and its states. [This is] because his inner sight (baṣīra) is immersed in witnessing the ḥaḍra (presence) of his Lord, and in his enjoyment of the delights of the tajalliyāt (self-disclosures) of the Real Being, and the increase of his nearness. They know of nothing that would bring about that immersion other than forbidden things, such as wine, hashish, and the like.